The Feast of the Incarnation of our Lord Jesus Christ – Christmass 2013

Today, in the words of one of the fathers of the Anglo-Catholic movement (the Oxford movement) within Anglicanism,

Sermon 3:  The Incarnation 

By John Henry Newman

(Preached on Christmas Day)

“The Word was made flesh, and dwelt among us.” John i. 14.{26} THUS does the favoured Apostle and Evangelist announce to us that Sacred Mystery, which we this day especially commemorate, the incarnation of the Eternal Word. Thus briefly and simply does he speak as if fearing he should fail in fitting reverence. If any there was who might seem to have permission to indulge in words on this subject, it was the beloved disciple, who had heard and seen, and looked upon, and handled the Word of Life; yet, in proportion to the height of his privilege, was his discernment of the infinite distance between him and his Creator. Such too was the temper of the Holy Angels, when the Father “brought in the First-begotten into the world:” [Heb. i. 6.] they straightway worshipped Him. And such was the feeling of awe and love mingled together, which remained {27} for a while in the Church after Angels had announced His coming, and Evangelists had recorded His sojourn here, and His departure; “there was silence as it were for half an hour.” [Rev. viii. 1.] Around the Church, indeed, the voices of blasphemy were heard, even as when He hung on the cross; but in the Church there was light and peace, fear, joy, and holy meditation. Lawless doubtings, importunate inquirings, confident reasonings were not. An heartfelt adoration, a practical devotion to the Ever-blessed Son, precluded difficulties in faith, and sheltered the Church from the necessity of speaking.

He who had seen the Lord Jesus with a pure mind, attending Him from the Lake of Gennesareth to Calvary, and from the Sepulchre to Mount Olivet, where He left this scene of His humiliation; he who had been put in charge with His Virgin Mother, and heard from her what she alone could tell of the Mystery to which she had ministered; and they who had heard it from his mouth, and those again whom these had taught, the first generations of the Church, needed no explicit declarations concerning His Sacred Person. Sight and hearing superseded the multitude of words; faith dispensed with the aid of lengthened Creeds and Confessions. There was silence. “The Word was made flesh;” “I believe in Jesus Christ His only Son our Lord;” sentences such as these conveyed everything, yet were officious in nothing. But when the light of His advent faded, and love waxed cold, then there was an opening for objection and discussion, and a difficulty in answering. Then misconceptions had to be explained, {28} doubts allayed, questions set at rest, innovators silenced. Christians were forced to speak against their will, lest heretics should speak instead of them.

Such is the difference between our own state and that of the early Church, which the present Festival especially brings to mind. In the New Testament we find the doctrine of the Incarnation announced clearly indeed, but with a reverent brevity. “The Word was made flesh,” “God was manifest in the flesh.” “God was in Christ.” “Unto us a Child is born,—the mighty God.” “Christ, over all, God, blessed for ever.” “My Lord and my God.” “I am Alpha and Omega, the beginning and the ending,—the Almighty.” “The Son of God, the brightness of His glory, and the express image of His person.” [1 Tim. iii. 16. 2 Cor. v. 19. Isa. ix. 6. Rom. ix. 5. John xx. 28. Rev. i. 8. Heb. i. 2, 3.] But we are obliged to speak more at length in the Creeds and in our teaching, to meet the perverse ingenuity of those who, when the Apostles were removed, could with impunity insult and misinterpret the letter of their writings.

Nay, further, so circumstanced are we, as to be obliged not only thus to guard the Truth, but even to give the reason of our guarding it. For they who would steal away the Lord from us, not content with forcing us to measures of protection, even go on to bring us to account for adopting them; and demand that we should put aside whatever stands between them and their heretical purposes. Therefore it is necessary to state clearly, as I have already done, why the Church has lengthened her statements of Christian doctrine. Another {29} reason of these statements is as follows: time having proceeded, and the true traditions of our Lord’s ministry being lost to us, the Object of our faith is but faintly reflected on our minds, compared with the vivid picture which His presence impressed upon the early Christians. True is it the Gospels will do very much by way of realizing for us the incarnation of the Son of God, if studied in faith and love. But the Creeds are an additional help this way. The declarations made in them, the distinctions, cautions, and the like, supported and illuminated by Scripture, draw down, as it were, from heaven, the image of Him who is on God’s right hand, preserve us from an indolent use of words without apprehending them, and rouse in us those mingled feelings of fear and confidence, affection and devotion towards Him, which are implied in the belief of a personal advent of God in our nature, and which were originally derived to the Church from the very sight of Him.

And we may say further still, these statements—such, for instance, as occur in the Te Deum and Athanasian Creed—are especially suitable in divine worship, inasmuch as they kindle and elevate the religious affections. They are hymns of praise and thanksgiving; they give glory to God as revealed in the Gospel, just as David’s Psalms magnify His Attributes as displayed in nature, His wonderful works in the creation of the world, and His mercies towards the house of Israel.

With these objects, then, it may be useful, on today’s Festival, to call your attention to the Catholic doctrine of the Incarnation.

The Word was from the beginning, the Only-begotten {30} Son of God. Before all worlds were created, while as yet time was not, He was in existence, in the bosom of the Eternal Father, God from God, and Light from Light, supremely blessed in knowing and being known of Him, and receiving all divine perfections from Him, yet ever One with Him who begat Him. As it is said in the opening of the Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God.” If we may dare conjecture, He is called the Word of God, as mediating between the Father and all creatures; bringing them into being, fashioning them, giving the world its laws, imparting reason and conscience to creatures of a higher order, and revealing to them in due season the knowledge of God’s will. And to us Christians He is especially the Word in that great mystery commemorated today, whereby He became flesh, and redeemed us from a state of sin.

He, indeed, when man fell, might have remained in the glory which He had with the Father before the world was. But that unsearchable Love, which showed itself in our original creation, rested not content with a frustrated work, but brought Him down again from His Father’s bosom to do His will, and repair the evil which sin had caused. And with a wonderful condescension He came, not as before in power, but in weakness, in the form of a servant, in the likeness of that fallen creature whom He purposed to restore. So He humbled Himself; suffering all the infirmities of our nature in the likeness of sinful flesh, all but a sinner,—pure from all sin, yet subjected to all temptation,—and at length becoming obedient unto death, even the death of the cross. {31}

I have said that when the Only-begotten Son stooped to take upon Him our nature, He had no fellowship with sin. It was impossible that He should. Therefore, since our nature was corrupt since Adam’s fall, He did not come in the way of nature, He did not clothe Himself in that corrupt flesh which Adam’s race inherits. He came by miracle, so as to take on Him our imperfection without having any share in our sinfulness. He was not born as other men are; for “that which is born of the flesh is flesh.” [John iii. 6.]

All Adam’s children are children of wrath; so our Lord came as the Son of Man, but not the son of sinful Adam. He had no earthly father; He abhorred to have one. The thought may not be suffered that He should have been the son of shame and guilt. He came by a new and living way; not, indeed, formed out of the ground, as Adam was at the first, lest He should miss the participation of our nature, but selecting and purifying unto Himself a tabernacle out of that which existed. As in the beginning, woman was formed out of man by Almighty power, so now, by a like mystery, but a reverse order, the new Adam was fashioned from the woman. He was, as had been foretold, the immaculate “seed of the woman,” deriving His manhood from the substance of the Virgin Mary; as it is expressed in the articles of the Creed, “conceived by the Holy Ghost, born of the Virgin Mary.”

Thus the Son of God became the Son of Man; mortal, but not a sinner; heir of our infirmities, not of our guiltiness; the offspring of the old race, yet {32} “the beginning of the” new “creation of God.” Mary, His mother, was a sinner as others, and born of sinners; but she was set apart, “as a garden inclosed, a spring shut up, a fountain sealed,” to yield a created nature to Him who was her Creator. Thus He came into this world, not in the clouds of heaven, but born into it, born of a woman; He, the Son of Mary, and she (if it may be said), the mother of God. Thus He came, selecting and setting apart for Himself the elements of body and soul; then, uniting them, to Himself from their first origin of existence, pervading them, hallowing them by His own Divinity, spiritualizing them, and filling them with light and purity, the while they continued to be human, and for a time mortal and exposed to infirmity. And, as they grew from day to day in their holy union, His Eternal Essence still was one with them, exalting them, acting in them, manifesting Itself through them, so that He was truly God and Man, One Person,—as we are soul and body, yet one man, so truly God and man are not two, but One Christ. Thus did the Son of God enter this mortal world; and when He had reached man’s estate, He began His ministry, preached the Gospel, chose His Apostles, suffered on the cross, died, and was buried, rose again and ascended on high, there to reign till the day when He comes again to judge the world. This is the All-gracious Mystery of the Incarnation, good to look into, good to adore; according to the saying in the text, “The Word was made flesh,—and dwelt among us.”

The brief account thus given of the Catholic doctrine {33} of the incarnation of the Eternal Word, may be made more distinct by referring to some of those modes mentioned in Scripture, in which God has at divers times condescended to manifest Himself in His creatures, which come short of it.

1. God was in the Prophets, but not as He was in Christ. The divine authority, and in one sense, name, may be given to His Ministers, considered as His representatives. Moses says to the Israelites, “Your murmurings are not against us, but against the Lord.” And St. Paul, “He therefore that despiseth, despiseth not man, but God.” [Exod. xvi. 8. 1 Thess. iv. 8.] In this sense, Rulers and Judges are sometimes called gods, as our Lord Himself says.

And further, the Prophets were inspired. Thus John the Baptist is said to have been filled with the Holy Ghost from his mother’s womb. Zacharias was filled with the Holy Ghost, and prophesied. In like manner the Holy Ghost came on the Apostles at Pentecost and at other times; and so wonderfully gifted was St. Paul, that “from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.” [Acts xix. 12.] Now the characteristic of this miraculous inspiration was, that the presence of God came and went. Thus we read, in the afore-mentioned and similar narratives, of the Prophet or Apostle being filled with the Spirit on particular occasions; as again of “the Spirit of the Lord departing from Saul,” and an evil spirit troubling him. Thus this divine inspiration was so far parallel to demoniacal possession. We find in the Gospels the {34} devil speaking with the voice of his victim, so that the tormentor and the tormented could not be distinguished from each other. They seemed to be one and the same, though they were not; as appeared when Christ and His Apostles cast the devil out. And so again the Jewish Temple was in one sense inhabited by the presence of God, which came down upon it at Solomon’s Prayer. This was a type of our Lord’s manhood dwelt in by the Word of God as a Temple; still, with this essential difference, that the Jewish Temple was perishable, and again the Divine Presence might recede from it. There was no real unity between the one and the other; they were separable. But Christ says to the Jews of His own body, “Destroy this Temple and I will raise it in three days;” implying in these words such an unity between the Godhead and the manhood, that there could be no real separation, no dissolution. Even when His body was dead, the Divine Nature was one with it; in like manner it was one with His soul in paradise. Soul and body were really one with the Eternal Word,—not one in name only,—one never to be divided. Therefore Scripture says that He rose again “according to the Spirit of holiness;” and “that it was not possible that He should be holden of death.” [Rom i. 4. Acts ii. 24.]

2. Again, the Gospel teaches us another mode in which man may be said to be united with Almighty God. It is the peculiar blessedness of the Christian, as St. Peter tells us, to be “partaker of the Divine Nature.” [2 Pet. i. 4.] We believe, and have joy in believing, that {35} the grace of Christ renews our carnal souls, repairing the effects of Adam’s fall. Where Adam brought in impurity and unbelief, the power of God infuses faith and holiness. Thus we have God’s perfections communicated to us anew, and, as being under immediate heavenly influences, are said to be one with God. And further, we are assured of some real though mystical fellowship with the Father, Son, and Holy Spirit, in order to this: so that both by a real presence in the soul, and by the fruits of grace, God is one with every believer, as in a consecrated Temple. But still, inexpressible as is this gift of Divine Mercy, it were blasphemy not to say that the indwelling of the Father in the Son is infinitely above this, being quite different in kind; for He is not merely of a divine nature, divine by participation of holiness and perfection, but Life and Holiness itself, such as the Father is,—the Co-eternal Son incarnate, God clothed with our nature, the Word made flesh.

3. And lastly, we read in the Patriarchal History of various appearances of Angels so remarkable that we can scarcely hesitate to suppose them to be gracious visions of the Eternal Son. For instance; it is said that “the Angel of the Lord appeared unto” Moses “in a flame of fire out of the midst of a bush;” yet presently this supernatural Presence is called “the Lord,” and afterwards reveals His name to Moses, as “the God of Abraham, Isaac, and Jacob.” On the other hand, St. Stephen speaks of Him as “the Angel which appeared to Moses in the bush.” Again, he says soon after, that Moses was “in the Church in the wilderness with the {36} Angel which spake to him in the mount Sinai;” yet in the book of Exodus we read, “Moses went up unto God, and the Lord called unto him out of the mountain;” “God spake all these words saying;” and the like [Exod. iii. 2. Acts vii. 35-38. Exod. xix. 3; xx. 1.]. Now, assuming, as we seem to have reason to assume, that the Son of God is herein revealed to us as graciously ministering to the Patriarchs, Moses, and others, in angelic form, the question arises, what was the nature of this appearance? We are not informed, nor may we venture to determine; still, any how, the Angel was but the temporary outward form which the Eternal Word assumed, whether it was of a material nature, or a vision. Whether or no it was really an Angel, or but an appearance existing only for the immediate purpose, still, any how, we could not with propriety say that our Lord “took upon Him the nature of Angels.”

Now these instances of the indwelling of Almighty God in a created substance, which I have given by way of contrast to that infinitely higher and mysterious union which is called the Incarnation, actually supply the senses in which heretics at various times have perverted our holy and comfortable doctrine, and which have obliged us to have recourse to Creeds and Confessions. Rejecting the teaching of the Church, and dealing rudely with the Word of God, they have ventured to deny that “Jesus Christ is come in the flesh,” pretending He merely showed Himself as a vision or phantom;—or they have said that the Word of God merely dwelt in the man Christ Jesus, as the {37} Shechinah in the Temple, having no real union with the Son of Mary (as if there were two distinct Beings, the Word and Jesus, even as the blessed Spirit is distinct from a man’s soul);—or that Christ was called God for His great spiritual perfections, and that He gradually attained them by long practice. All these are words not to be uttered, except to show what the true doctrine is, and what is the meaning of the language of the Church concerning it. For instance, the Athanasian Creed confesses that Christ is “God of the substance of the Father, begotten before the worlds, perfect God,” lest we should consider His Divine Nature, like ours, as merely a nature resembling God’s holiness: that He is “Man of the substance of His Mother, born in the world, perfect man,” lest we should think of Him as “not come in the flesh,” a mere Angelic vision; and that “although He be God and man, yet He is not two, but one Christ,” lest we should fancy that the Word of God entered into Him and then departed, as the Holy Ghost in the Prophets.

Such are the terms in which we are constrained to speak of our Lord and Saviour, by the craftiness of His enemies and our own infirmity; and we intreat His leave to do so. We intreat His leave, not as if forgetting that a reverent silence is best on so sacred a subject; but, when evil men and seducers abound on every side, and our own apprehensions of the Truth are dull, using zealous David’s argument, “Is there not a cause” for words? We intreat His leave, and we humbly pray that what was first our defence against pride and indolence, may become an outlet of devotion, {38} a service of worship. Nay, we surely trust that He will accept mercifully what we offer in faith, “doing what we can;” though the ointment of spikenard which we pour out is nothing to that true Divine Glory which manifested itself in Him, when the Holy Ghost singled Him out from other men, and the Father’s voice acknowledged Him as His dearly beloved Son. Surely He will mercifully accept it, if faith offers what the intellect provides; if love kindles the sacrifice, zeal fans it, and reverence guards it. He will illuminate our earthly words from His own Divine Holiness, till they become saving truths to the souls which trust in Him. He who turned water into wine, and (did He so choose) could make bread of the hard stone, will sustain us for a brief season on this mortal fare. And we, while we make use of it, will never so forget its imperfection, as not to look out constantly for the True Beatific Vision; never so perversely remember that imperfection as to reject what is necessary for our present need. The time will come, if we be found worthy, when we, who now see in a glass darkly, shall see our Lord and Saviour face to face; shall behold His countenance beaming with the fulness of Divine Perfections, and bearing its own witness that He is the Son of God. We shall see Him as He is.

Let us then, according to the light given us, praise and bless Him in the Church below, whom Angels in heaven see and adore. Let us bless Him for His surpassing loving-kindness in taking upon Him our infirmities to redeem us, when He dwelt in the inner-most love of the Everlasting Father, in the glory which {39} He had with Him before the world was. He came in lowliness and want; born amid the tumults of a mixed and busy multitude, cast aside into the outhouse of a crowded inn, laid to His first rest among the brute cattle. He grew up, as if the native of a despised city, and was bred to a humble craft. He bore to live in a world that slighted Him, for He lived in it, in order in due time to die for it. He came as the appointed Priest, to offer sacrifice for those who took no part in the act of worship; He came to offer up for sinners that precious blood which was meritorious by virtue of His Divine Anointing. He died, to rise again the third day, the Sun of Righteousness, fully displaying that splendour which had hitherto been concealed by the morning clouds. He rose again, to ascend to the right hand of God, there to plead His sacred wounds in token of our forgiveness, to rule and guide His ransomed people, and from His pierced side to pour forth his choicest blessings upon them. He ascended, thence to descend again in due season to judge the world which He has redeemed.—Great is our Lord, and great is His power, Jesus the Son of God and Son of man. Ten thousand times more dazzling bright than the highest Archangel, is our Lord and Christ. By birth the Only-begotten and Express image of God; and in taking our flesh, not sullied thereby, but raising human nature with Him, as He rose from the lowly manger to the right hand of power,—raising human nature, for Man has redeemed us, Man is set above all creatures, as one with the Creator, Man shall judge man at the last day. So honoured is this earth, that no stranger {40} shall judge us, but He who is our fellow, who will sustain our interests, and has full sympathy in all our imperfections. He who loved us, even to die for us, is graciously appointed to assign the final measurement and price upon His own work. He who best knows by infirmity to take the part of the infirm, He who would fain reap the full fruit of His passion, He will separate the wheat from the chaff, so that not a grain shall fall to the ground. He who has given us to share His own spiritual nature, He from whom we have drawn the life’s blood of our souls, He our brother will decide about His brethren. In that His second coming, may He in His grace and loving pity remember us, who is our only hope, our only salvation!

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About Father D

I am a priest of the Continuing Anglican Church, the continuation of orthodox Anglicanism into the present 21st century. My theology is definitely that of a Reformed Catholic point of view, neither Roman nor Calvinist.
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